سُوْرَةُ النَّمْلِ
Surah An-Naml (27) — Ayah 81
وَمَآ أَنتَ بِهَـٰدِى ٱلْعُمْىِ عَن ضَلَـٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسْلِمُونَ ﴿81﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Nor can you lead the blind out of their error. You can only make to hear those who believe in Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.), and who have submitted (themselves to Allâh in Islâm as Muslims).
Word by Word — Arabic, Transliteration & Meaning
وَمَآ
wamā
And not
أَنتَ
anta
(can) you
بِهَـٰدِى
bihādī
guide
ٱلْعُمْىِ
l-ʿum'yi
the blind
عَن
ʿan
from
ضَلَـٰلَتِهِمْ ۖ
ḍalālatihim
their error
إِن
in
Not
تُسْمِعُ
tus'miʿu
you can cause to hear
إِلَّا
illā
except
مَن
man
(those) who
يُؤْمِنُ
yu'minu
believe
بِـَٔايَـٰتِنَا
biāyātinā
in Our Signs
فَهُم
fahum
so they
مُّسْلِمُونَ
mus'limūna
(are) Muslims
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
Nor can you guide the blind [85] out of their error. You can only make hear those who believe in Our signs, and they submit (as Muslims). [86]
[85]
Four Possible Ways of Receiving Guidance:
That is, there are only four possible ways for these disbelievers to receive guidance. Of these, two are related to hearing and two to seeing. There are two possibilities regarding hearing: one is that only the living can hear; the dead cannot hear. Now, since their hearts have died, guidance through this way becomes impossible. The second possibility is that one who possesses hearing can listen, but the deaf cannot hear. Since these people are deaf of heart, this way is also impossible. The third possibility was that even if one is deaf, at least he would be receptive, and have some desire to listen. In this case, through some gestures and manner of address, he might have understood something. But these people are turning their backs and running away, so this third way is also impossible. And the fourth possibility is that if the seeker of guidance cannot hear, he might understand by seeing; if someone shows him the way through a gesture, he might come to the straight path, or at least, seeing those who are walking on the straight path, he might follow them. Now, since these disbelievers are also blind of heart, the fourth way for them to receive guidance is also impossible. Therefore, expecting such dead-hearted, deaf-hearted, and blind-hearted people to receive guidance and accept Islam is futile.
[86] That is, your advice and guidance can only be beneficial for those who themselves are seekers of guidance, who listen to your words attentively, whose hearts are alive, who listen with the ears of the heart, and who reflect upon Allah’s signs with the eyes of the heart. And only such people believe, and only from such people can one expect faith and guidance.
[85]
Four Possible Ways of Receiving Guidance:
That is, there are only four possible ways for these disbelievers to receive guidance. Of these, two are related to hearing and two to seeing. There are two possibilities regarding hearing: one is that only the living can hear; the dead cannot hear. Now, since their hearts have died, guidance through this way becomes impossible. The second possibility is that one who possesses hearing can listen, but the deaf cannot hear. Since these people are deaf of heart, this way is also impossible. The third possibility was that even if one is deaf, at least he would be receptive, and have some desire to listen. In this case, through some gestures and manner of address, he might have understood something. But these people are turning their backs and running away, so this third way is also impossible. And the fourth possibility is that if the seeker of guidance cannot hear, he might understand by seeing; if someone shows him the way through a gesture, he might come to the straight path, or at least, seeing those who are walking on the straight path, he might follow them. Now, since these disbelievers are also blind of heart, the fourth way for them to receive guidance is also impossible. Therefore, expecting such dead-hearted, deaf-hearted, and blind-hearted people to receive guidance and accept Islam is futile.
[86] That is, your advice and guidance can only be beneficial for those who themselves are seekers of guidance, who listen to your words attentively, whose hearts are alive, who listen with the ears of the heart, and who reflect upon Allah’s signs with the eyes of the heart. And only such people believe, and only from such people can one expect faith and guidance.
